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Enter the
Dragon?
Wrestling with the Martial Arts Phenomenon:

Part Two: A
Christian Assessment

by Erwin de
Castro, B.J. Oropeza, and Ron Rhodes

In
Part One of this series we looked at the philosophical and
religious elements that have helped shape the martial arts, and
briefly discussed some of the most widely known styles
practiced today. In this second and final installment we will
consider the key issues faced by Christians contemplating
participation in the martial arts.[1]

EASTERN
DANGER ZONE?

One of the most
serious concerns regarding the Christian's possible involvement
with the martial arts stems from the fact that a good majority
of them originated in Asian cultures permeated by a variety of
Eastern religions. As we saw in Part One, Taoism, Buddhism,
Confucianism, Shinto, and various folk myths and traditions
have, in varying degrees, contributed to the development of
many Asian-based systems of fighting.

As researchers involved in a discernment ministry (the
Christian Research Institute), one of our greatest concerns is
that Christians who participate in the martial arts -
especially Christian children - might be contaminated to some
extent by harmful aspects of Eastern thought. This, of course,
must be avoided. There can be no compromise when it comes to
one's relationship with Christ.

The question is, must one necessarily compromise his or her
relationship with Christ and endanger his or her spiritual life
in order to participate in the martial arts? In what follows we
shall consider a number of key issues that will help us answer
this important question.

The
Religious Root of the Problem

The charge is
sometimes made that the martial arts are little more than an
expression of Eastern religious thought and are therefore
wholly incompatible with orthodox Christianity. While concerns
about Eastern influences are legitimate and should be seriously
considered, we believe this type of reasoning is simplistic. It
ignores the complexity of the situation by dismissing
altogether every facet of the martial arts simply due to the
nature of their Eastern origin.

This type of reasoning is an example of the genetic fallacy.
Such thinking demands that "something (or someone) should be
rejected because it (or he) comes from a bad
source."[2] It attempts "to reduce the significance of
an idea, person, practice, or institution merely to an account
of its origin (genesis) or its earlier forms, thereby
overlooking the development, regression, or difference to be
found in it in the present situation."[3]

There are many ways we could illustrate the genetic fallacy.
For example, when Philip (in the Bible) told Nathanael about
Jesus of Nazareth, Nathanael committed the genetic fallacy by
asking, "Nazareth! Can anything good come from there?" (John
1:46). Another example relates to wedding rings. A person might
argue, "You're not going to wear a wedding ring, are you? Don't
you know that the wedding ring originally symbolized the ankle
chains worn by women to prevent them from running away from
their husbands? I would not have thought you would be a party
to such a sexist practice."[4]

Still another example is found in the science of astronomy. One
might attempt to condemn astronomy simply because it originated
from astrology, an occultic art condemned by God (Isa.
47:13-15). But such reasoning is clearly faulty.

Now, we must emphasize that the martial arts have undergone
vast changes since their early beginnings and continue to do so
even today. To dismiss all martial arts as anti-Christian
simply because of the initial religious context from which they
arose is to ignore the dynamic character of the arts
themselves. It has been our finding that the degree to which
any form of Eastern religion finds its way into regular
training regimens has more to do with the approach of the
individual instructors themselves, whose opinions are as varied
as the arts they teach.

To be sure, there are teachers today who see the martial arts
as part of a larger, comprehensive package that involves
religious elements. Yozan Dirk Mosig, 8th-degree black belt and
chairman of the regional directors for the United States Karate
Association (USKA), makes no qualms that Eastern philosophy
should be the focal point of all martial arts curricula:
"Karatedo, aikido, kyudo and many others are ways of extending
the meditative experience of zazen [Zen meditation] to
daily life." Indeed, Mosig says, "he who practices martial arts
without the mental discipline of zazen is like a fool who comes
to eat without a chopstick."[5]

Yet, many disagree with Mosig. Louis Casamassa, head of the Red
Dragon Karate System, is representative in saying that today
"the martial arts and religion are as far apart in ideology as
Albert Schweitzer is from Adolph Hitler."[6] Likewise,
keichu-do karate founder Karl Marx, a 50-year veteran of the
martial arts and an avowed Christian, says that "the average
American [martial arts] instructor doesn't even bother
with the mental/spiritual aspect of his art."[7]

Christian pastors and kung fu veterans, Raul and Xavier Ries,
affirm that a number of martial arts practitioners do become
entrenched in religious and mystical practices. However, the
brothers are quick to point out, "We do not condone that. We do
not believe that is necessary."[8] The martial arts,
they contend, are just like other forms of art that can either
be used to bring glory to God or abused to bring glory to
oneself. Such Christian practitioners of the martial arts
completely divorce the physical aspect of the arts from the
Eastern religions from which they emerged. (More on this
shortly.)

The Broad
Spectrum of Martial Arts

Given the great
diversity of the Asian martial arts, it is hardly surprising
that some styles tend to emphasize Eastern philosophical and
religious beliefs more so than others. In fact, a broad
spectrum of the various arts can be projected today, ranging
from those that are purely physical and sportive in character
to those steeped in mysticism. For this reason, Christians
considering participation in the martial arts must be extremely
discerning and select an art located only on the purely
physical/sportive side of the spectrum.

Here is a good rule of thumb: generally speaking, the
"internal" or "soft" martial arts - such as t'ai-chi ch'uan and
aikido - tend to emphasize Eastern philosophical and religious
concepts more so than the "external" or "hard" martial arts,
such as kung fu and judo. Put another way, most "internal/soft"
martial arts fall on the mystical side of the spectrum while
most "external/hard" arts fall on the physical/sportive side of
the spectrum.

The "internal/soft" arts generally focus on inner spiritual
development, balance, form, and mental awareness. Besides
emphasizing Taoist and Buddhist philosophical principles,
stress is also placed on utilizing the chi (ki) force. By
contrast, the "external/hard" martial arts typically involve an
intense regimen of body conditioning, stress powerful foot and
hand strikes, respond to force with force, and tend to avoid
Eastern mystical elements. Hence, on the whole, the Christian
should avoid participating in "internal/soft" martial arts and
select an art from the "external/hard" category.

Having said this, however, we must make a few important
qualifications. On the one hand, while "internal/soft" martial
arts generally involve Eastern philosophical/religious
elements, in some cases the physical aspect of the art may be
isolated from the philosophical/religious context. This is the
case with the so-called Koga method employed by several law
enforcement agencies. "Drawing heavily on the
['internal/soft'] martial art aikido, the method
stresses minimal force during confrontations to reduce the
likelihood of injury to police officers and
suspects."[9] However, common aikido concerns - such as
learning to utilize the chi force, and attuning one's spirit
and body with the universe - are not part of Koga, which
focuses strictly on physical techniques and their proper
application.

On the other hand, while most "external/hard" martial arts
avoid or minimize Eastern religious elements, in some cases an
"external/hard" art retains some religious trappings. The
Indonesian-based style pentjak-silat, for example, is
oftentimes colored by an eclectic blend of animism, shamanism,
occultism, Hinduism, Buddhism, and Sufism.[10]

What, then, can we conclude? The "internal/soft" and
"external/hard" designations can be helpful in choosing an art
as a general rule, but in select cases the designations may
prove problematic since elements of one occasionally overlap
into the other. More often than not, the instructor of a given
school - whether "external/hard" or "internal/soft" - becomes
the deciding factor. The instructor might present a martial art
to students as a strictly physical activity for fitness and
protection, or as an all-encompassing world view that involves
religious elements. Choosing the right instructor, then,
becomes a critical issue in relation to the Christian's
possible involvement in the martial arts.

Issues of
Discernment

Two areas of concern
for the Christian considering participation in the martial arts
- both related to the Eastern origins of the arts - are
meditation and the use of the so-called chi force. Because
these elements surface in some martial arts today, it is
critical to have a proper perspective on them.

Meditation. Within the context of the martial arts,
meditation has generally referred to those practices that
involve "the focusing of attention non-analytically in either a
concentrated or expansive fashion, the outcome of which can
lead to an alteration in consciousness, an increase in
awareness and insight, or a combination of such psychological
factors."[11] It is said that diligent practice of
meditation "leads to a non-dualistic state of mind in which,
the distinction between subject and object having disappeared
and the practitioner having become one with 'god' or 'the
absolute,' conventions like time and space are
transcended[until] finally that stage is reached which
religions refer to as salvation, liberation, or complete
enlightenment."[12]

The Christian, of course, must not participate in such forms of
meditation - for at least three reasons. First, its goal is to
provide the practitioner a way (if not the way) to ultimate
truth and freedom through sheer human effort, thus advocating a
form of self-salvation over and against what the Bible
explicitly teaches (Eph. 2:8-9). In so doing, it ignores man's
fallen nature (Rom. 3:10-12) and denies Christ's exclusive
claim as the way to salvation (John 14:6).

Second, Eastern meditation's stated goal of transforming one's
state of mind into a monistic ("all is one"), if not an
outright pantheistic ("all is God"), outlook lies in direct
contradiction to biblical theism. The latter recognizes an
eternal distinction between a personal Creator-God and His
creation (Isa. 44:6-8; Heb. 2:6-8).

Third, such altered states of consciousness can open one up to
spiritual affliction and deception by the powers of darkness.
This alone should serve to dissuade any Christian from
participating in Eastern forms of meditation.

Fortunately, not all martial arts schools utilize such
meditation. One scholar has noted that "within various schools
of fighting arts, particularly in America, a very small number
of practitioners value the role of formal meditation as an
adjunctive method of realizing one's essential nature or
attaining optimal psychological development
(enlightenment)."[13] This underscores our point that
choosing the right instructor is absolutely critical.

Additionally, we must note that not all martial arts
instructors interpret meditation in the same way. For some,
meditation involves nothing more than putting aside passing
thoughts and other distractions that would otherwise cause
personal disruption during practice sessions. "Meditation" of
this variety is generally devoid of mysticism and differs
little from the focused concentration of an athlete getting
ready to shoot a basketball from the free-throw line or a
golfer preparing to putt on the green.

While this latter form of "meditation" is not necessarily
harmful or antibiblical, it nevertheless should be
distinguished from biblical meditation. Scripture defines
meditation in terms of the believer objectively contemplating
and reflecting on God and His Word (Josh. 1:8; Ps. 1:2).

The Chi (Ki) Force. Various martial artists assert that
learning to develop and use chi - an alleged mystical force
that pervades the universe - is the ultimate means of attaining
high proficiency in the fighting arts. Some believe that "in
the Asian system of Martial Arts, ch'i is directed by will
power to specific points of the body, resulting in apparently
paranormal feats of strength and control."[14]

Practically everyone acknowledges that the traditional concept
of chi is deeply rooted in Eastern religion and philosophy. "In
the Orient we apply the word ki ('chi') to the state which is
also the real nature of the universe," wrote leading aikido
authority Koichi Tohei. "Ki has no beginning and no end; its
absolute value neither increases nor decreases. We are one with
the universal, and our lives are part of the life of the
universal."[15] Tohei's understanding of chi, in line
with traditional views of other martial artists, strongly
suggests a monistic and pantheistic world view. As stated
above, this is incompatible with historic Christianity.

Still, there remains the issue of explaining superhuman acts
typically attributed to chi, such as the smashing of multiple
slabs of ice with a single blow. Some insist that the only
explanation possible is the power of chi. Those on the opposite
side of the spectrum, however, believe such exhibitions are
accomplished by rigorous conditioning, simple physics, and good
technique which, at times, is aided with a dash of trickery (as
in the case of thawing the slabs of ice with hot wire). Some
have suggested that perhaps certain biochemical reactions -
such as an adrenaline surge - may also be
involved.[16]

Christian martial artist Keith Yates has suggested that because
such phenomenal skills developed over the centuries within
Oriental cultures, "the explanation of the phenomenon is often
couched in mystical, theologically pantheistic terms." In
reality, Yates argues, these skills are "merely the God-given
capabilities of the human mind and body
harnessed."[17]

Despite such alternative explanations, we believe Christians
should avoid all chi-related activities that supposedly enhance
one's ability to harness, circulate, and unleash this mystical
power. Ancient esoteric practices, especially those designed to
improve alleged mystical powers, have no place in the Christian
life. Moreover, there remains a possibility that in at least
some cases, supernatural capabilities can be attributed to
demonic power.

Now, we recognize that there have been attempts by some
Christian martial artists to redefine chi to make it compatible
with the Christian world view. (Some, for example, have claimed
that chi is the Holy Spirit.) At best, however, such attempts
only serve to cloud the issue. Utilizing an Eastern religious
term while changing its historically understood meaning is not
unlike the practice of non-Christian religions when they employ
Christian terminology and pour different meanings into the
words. (New Agers, for instance, redefine the Christian term
"born again" to mean reincarnation.) Such semantical
manipulation only serves to mask the real and present danger of
involvement with chi.

THE MARTIAL
ARTS AND SELF-DEFENSE

Besides concerns
related to Eastern religion and philosophy, another issue the
Christian must grapple with is, Should Christians use physical
force to defend themselves? Christians have different opinions
on this issue.

The Path of
Nonresistance

Christian pacifists
believe it is always wrong to injure other humans, no matter
what the circumstances. And the same principles supporting
pacifism carry over to nonresistance - the belief that any form
of self-defense is wrong. This view is usually based on the
exemplary life and teachings of Jesus Christ.

According to Christian pacifist John Yoder, Jesus rejected the
existing political state of affairs and taught a form of
radical nonviolence. Central to Christ's teaching, Yoder says,
is His biblical mandate to "turn the other cheek" when
encountering violence (Matt. 5:38-48).

In Yoder's view, the way to victorious living is to refrain
from the game of sociopolitical control. Jesus exposed the
futility of the violence engrafted in the present world system
by resisting its inclinations even to the point of death.
Hence, Christians are to refuse the world's violent methods and
follow their Savior to the cross (Matt.
26:47-52).[18]

"Turn the
Other Cheek" Always?

We do not believe
pacifism (or nonresistance) is the essential point of Christ's
teaching in Matthew 5:38-42. Nor do we believe Christ was
teaching to "turn the other cheek" in virtually all
circumstances. Even Christ did not literally turn the other
cheek when smitten by a member of the Sanhedrin (John
18:22-23).

The backdrop to this teaching is that the Jews considered it an
insult to be hit in the face, much in the same way that we
would interpret someone spitting in our face. The principle
taught in the Sermon on the Mount would seem to be that
Christians should not retaliate when insulted or slandered (cf.
Rom. 12:17-21). Such insults do not threaten a Christian's
personal safety. The question of rendering insult for insult,
however, is a far cry from defending oneself against a mugger,
or a woman using the martial arts against a rapist.

In terms of following Christ's example, one must remember that
His personal nonresistance at the cross was intertwined with
His unique calling. He did not evade His arrest because it was
God's will for Him to fulfill His prophetic role as the
redemptive Lamb of God (Matt. 26:52-56). During His ministry,
however, He refused to be arrested because God's timing for His
death had not yet come (John 8:59). Thus, Christ's unique
nonresistance during the Passion does not mandate against
self-protection.

The Biblical
Case for Self-Defense

Though the Bible is
silent regarding the Asian martial arts, it nonetheless records
many accounts of fighting and warfare. The providence of God in
war is exemplified by His name YHWH Sabaoth ("The LORD of
hosts" - Exod. 12:41). God is portrayed as the omnipotent
Warrior-Leader of the Israelites. God, the LORD of hosts,
raised up warriors among the Israelites called the shophetim
(savior-deliverers). Samson, Deborah, Gideon, and others were
anointed by the Spirit of God to conduct war. The New Testament
commends Old Testament warriors for their military acts of
faith (Heb. 11:30-40). Moreover, it is significant that
although given the opportunity to do so, none of the New
Testament saints - nor even Jesus - are ever seen informing a
military convert that he needed to resign from his line of work
(Matt. 8:5-13; Luke 3:14).

Prior to His crucifixion, Jesus revealed to His disciples the
future hostility they would face and encouraged them to sell
their outer garments in order to purchase a sword (Luke
22:36-38; cf. 2 Cor. 11:26-27). Here the "sword" (maxairan) is
a "dagger or short sword [that] belonged to the Jewish
traveler's equipment as protection against robbers and wild
animals."[19] It is perfectly clear from this passage
that Jesus approved of self-defense.

Self-defense may actually result in one of the greatest
examples of human love. Christ said, "Greater love has no one
than this, that he lay down his life for his friends" (John
15:14). When protecting one's family or neighbor, a Christian
is unselfishly risking his or her life for the sake of
others.

The late Francis Schaeffer put it this way:

The Bible is
clear here: I am to love my neighbor as myself, in the
manner needed, in a practical way, in the midst of the
fallen world, at my particular point of history. This is why
I am not a pacifist. Pacifism in this poor world in which we
live - this lost world - means that we desert the people who
need our greatest help. What if you come upon a big, burly
man beating a tiny tot to death and plead with him to stop.
Suppose he refuses? What does love mean now? Love means that
I stop him in any way I can, including hitting him. To me
this is not only necessary for humanitarian reasons: it is
loyalty to Christ's commands concerning Christian love in a
fallen world. What about the little girl? If I desert her to
the bully, I have deserted the true meaning of Christian
love - responsibility to my neighbor.[20]

J. P. Moreland and Norman Geisler likewise say that "to permit
murder when one could have prevented it is morally wrong. To
allow a rape when one could have hindered it is an evil. To
watch an act of cruelty to children without trying to intervene
is morally inexcusable. In brief, not resisting evil is an evil
of omission, and an evil of omission can be just as evil as an
evil of commission. Any man who refuses to protect his wife and
children against a violent intruder fails them morally"
(emphases added).[21]

We affirm, then, that Scripture allows Christians to use force
for self-defense against crime and injustice. If self-defense
is scripturally justifiable so long as it is conducted without
unnecessary violence, then so are the martial arts (the
physical aspect only).[22]

GUIDELINES
FOR DISCERNMENT

Because the question
of whether a Christian should participate in the martial arts
involves gray areas, we believe it is worthwhile to consider
some guidelines for discernment. These guidelines, while not
exhaustive, can help one decide whether to get involved with a
martial art in the first place. If that decision turns out in
the affirmative, the guidelines will then steer one away from
those instructors who teach an Eastern world view and/or
incorporate excessive violence.

Examine Your
Motives

Christians must be
honest with themselves, evaluating why they desire to
participate in the martial arts. Negatively, some reasons might
be to become "a tough guy," to get revenge against someone, or
perhaps to pridefully "show off." Positively, some reasons
might relate to staying in shape physically, practicing
self-discipline, or perhaps training for self-defense against
muggers or rapists. The Christian should not get involved in
the martial arts with unworthy motives.

Examine Your
Conscience

Christians must
realize that practicing the martial arts will teach them
maneuvers, blows, and kicks that could severely injure a person
when actually used in a hostile confrontation. For this reason,
they must examine their consciences regarding the potential use
of force against another human being.

Consider the
Commitment

Not only is a
commitment of time required to practice the martial arts, but
Christians must also decide whether they will be able to endure
the discipline needed to be an effective student. Such arts are
generally very strenuous and demanding.

Like other sports, the martial arts can produce surprise
setbacks through injuries. Breaking boards and bricks,
punching, kicking, grappling, and so forth can cause arthritis,
injured limbs, and other health problems in the long run. Is it
worth it?

Certainly Christians should not allow a martial art to
overshadow or detract from their religious commitments (Heb.
10:25). They should weigh whether they can afford to spend the
time and money needed each week in practicing the martial arts.
Could these resources be better spent in another
endeavor?

Consider the
Instructor

The Christian should
ascertain whether the instructor under consideration is himself
(or herself) a Christian, a professing Christian with an
Eastern world view, a nonreligious non-Christian, or a
religious non-Christian. If the trainer subscribes to an
Eastern world view, this will likely carry over into his
teaching of the martial arts. One should seek to discover
whether the instructor encourages an Eastern concept of
meditation, chi, or Eastern philosophies. Also, one should seek
to ascertain whether the instructor teaches and exemplifies
good sportsmanship, respect for others, humility, and avoids
altercations whenever possible. We believe that the choice of
the right instructor is probably the single most important
consideration.

Consider the
Classroom of a Prospective School

The Christian should
keep an eye out for Eastern religious books, symbols, and the
like, that might be in the training hall. This may help one
discern what practices and beliefs are being espoused during
training.

Many schools start new students on a trial basis. Such a trial
could help the Christian solidify his or her decision.

It may also be prudent to observe an advanced class. This will
help the prospective student determine whether Eastern
philosophy is taught only as the practitioner
progresses.

Consider
Your Testimony Before Others

Because this is a
controversial area, the Christian must be careful not to cause
a weaker Christian to stumble by practicing a martial art (Rom.
14:21). A younger Christian might become disillusioned seeing a
respected brother or sister practicing the martial arts,
thinking that such involvement is a compromise of the faith. Or
perhaps a weaker Christian might conclude (for example) that
it's okay to practice Zen meditation since his more mature
brother practices the martial arts, thereby (apparently) giving
approval for all that is involved in the martial arts.

In view of such possibilities, if one becomes involved in the
martial arts one should be discrete as to how one exhibits his
or her involvement before one's circle of friends. One must be
especially careful to guard against inadvertently communicating
an endorsement of more than just the physical sport aspect of
the martial arts.

In the event a brother or sister becomes stumbled, one must
determine specifically what issue has become the point of
offense (e.g., the use of physical force, the "chi" force, or
meditation). One must then address the issue, clarifying any
misconceptions the person may have (e.g., physical force is to
be used for self-defense only; there should be no use of "chi;"
Eastern meditation is off limits). Such clarifications may
sufficiently relieve the brother or sister's
concern.

Pray for
Wisdom

Scripture tells us,
"If any of you lacks wisdom, he should ask God, who gives
generously to all without finding fault, and it will be given
to him" (James 1:5). Christians considering participation in
the martial arts should pray for wisdom regarding the specific
concerns raised in this article.

THE BIG
"IF"

We have noted some of
the dangers of involvement in the martial arts - particularly
as related to Eastern mysticism. But we have also drawn
attention to the genetic fallacy, the dynamic nature of the
martial arts, and the possibility of completely divorcing the
physical aspect of individual martial art styles from Eastern
influences (such as Eastern meditation and use of the chi
force). Further, we have set forth a biblical case for
self-defense and provided guidelines for discernment.

What can we conclude? Our studied opinion is that if
precautions are taken - if one studies under an instructor
(preferably a Christian) who completely divorces the physical
art from faith-destroying Eastern influences - if one maintains
a proper Christian perspective regarding violence and the use
of force - if the purpose of the instruction is primarily to
learn self-defense and/or engage in physical conditioning - if
one is careful not to cause a weaker brother to stumble - then
it is possible for the discerning Christian to participate in
the martial arts. Such Christians would be wise to make the
apostle Paul's words to the Thessalonians a permanent part of
their life philosophy: "Test everything. Hold on to the good.
Avoid every kind of evil" (1 Thess. 5:21-22).

5 Yonzan Dirk Mosig, "Zen Meditation and the Art of Kobudo,"
United States Karate Association, Forum, 1 December 1990,
n.p.

6 James William Holzer, "Martial Arts in the Name of GOD?"
Inside Kung-Fu, March 1987, 71.

7 Personal interview with Karl Marx, 11 January 1994.

8 Personal interview with Raul and Xavier Ries (pastors -
respectively, of Calvary Chapel of Diamond Bar, California and
Calvary Chapel of Pasadena, California - who hold 8th-degree
black belts in kung fu, which they have been teaching for over
20 years), 29 December 1993.

21 J. P. Moreland and Norman Geisler, The Life and Death
Debate: Moral Issues of Our Time (New York: Praeger, 1990),
135.

22 Some have claimed that the martial arts inevitably lead to
violence. This viewpoint is enflamed by the violent martial
arts caricatures portrayed on the silver screen. In real life,
however, the martial arts are not nearly so violent. If some
students become violent, it is usually not the martial arts qua
martial arts that are to blame. Most trainers teach students
self-control, respect for others and oneself, and the necessity
of avoiding altercations whenever possible. Moreover, some
studies have suggested that individuals who practice the
martial arts for a prolonged period are actually less
aggressive than the general population (see Michael E. Trulson,
Chong W. Kim, and Vernon R. Padget, "That Mild-Mannered Bruce
Lee," Psychology Today, January 1985, 79).